Nisf-Sha’baan: Virtues ------- Shyakh Ninowy
Nisf-Sha’baan: Virtues ------- Shyakh Ninowy
The specific virtues of
Nisf-Sha’baan; the midde of Sha’baan
which makes that day and
night special and distinguished, according to the Book, authentic Sunnah, and
the statements of the Imams of the Ummah
Allah Ta’ala, The Generous, The Merciful, granted His
worshippers many opportunities throughout the year to spiritually cleanse
ourselves, purify our hearts, and nourish our souls by opening doors for us to
get close to Him Subhanahu wa Ta’ala. He promised those who stay up the nights
because of His Love and devotion to Him to grant them with His Munajat
(speaking to Him), forgiven sins, and many other prizes. Similarly, to those
who fast during the days (other than only Ramadan), to give them
blessings, purification, and many inconceivable rewards to the human mind.
Allah Ta’ala promised to purify them and reward them in a non-imaginable way to
us, consistently so with His Mercies and Generosity. Furthermore, Allah Ta’ala
bestowed special honor, forgiveness and privileges onto special days and
special nights throughout the time span of this earth, such as the night of
Laylatul Qadr, the nights and day of both Eids, and the day in which our
Beloved Prophet, sallallahu alayhi wa aalihi wa sallam, was born, the night of Muzdalifah,
and many other very special days/nights,
among them the night of the middle of Sha’ban and its day.
Ahadith on the night of Nisf- Sha’baan
1-Imam Bayhaqi narrated in the Shu’ab, and Al Kharaiti in
Masaw’e Al Akhlaq, through Marhoom bin Abdul Aziz through Dawud bin Abdur
Rahman through Hisham bin Hassan,through al Hasan (Al Basri), through Uthman
bin abil-Aas, that the Prophet, sallallahu alayhi waaalihi wa sallam, said:(
During the night of the middle of Sha’baan, a caller will call: is there anyone
who is asking for forgiveness so I forgive? Is there anyone who is asking,
so I grant?. Anyone who asks will be granted, except an adulterer and a
Mushrek).The Prophet, sallallahu alayhi wa aalihi wa sallam, tells us
explicitly and directly that anyone who asks Allah Ta’ala in the night of
Nisf-Sha’baan, will be granted, except a few catagories.This calls for us to
devote ourselves for Du’a and prayers that night and to ask Allah Ta’ala forgiveness
and other needs, specifically that night.
2-Imam Tabarani in his Mu’jam Kabir and Awsat, Ibn Hibban in
his Saheeh, Bayhaqi in theShu’ab, and others narrated from different ways to
Hisham bin Khaled Al Azraq, he said we were told by Abu Khulayd Utbah bin
Hammad, through Al awza’iy andAbdur-Rahman binThabet bin Thawban, through his
father, through Mak’hool, through Malek bin Yukhamer,through Muath bin Jabal
(radiya’Allahu anhu) said that The Prophet of Allah, sallallahu alayhiwa aalihi
wa sallam, said:( Allah shows (His Mercies) to His creation in the night of the
middle of Sha’baan. He forgives all His creation except a Mushrek or a hateful
person).This Hadith is authentic/Saheeh. Hafeth Ibn Hajar said in Muj’ama’
Az-Zawa’ ed 8\65 after mentioning this Hadith: “Al Tabarani narrated it in
Al Kabir and Al Awsat, and the narrators of both chains are
trustworthy”. Some people were skeptical about this narration because
of what Ibn Al-Muhibb allegedly attributed to Al Hafeth Ath-Thahabi saying that
Mak’hool did not meet Malek bin Yukhamer. This statement, however, is
incorrect, if it is authentically attributed to Ath-Thahabi. This is because
Imam Ibn Hibban authenticated the narration indicating his belief that Mak’hool
did in fact hear from Malek. Besides there is no narration than any of the
imams of the Pious predecessors negated Mak’hool’s hearing from Malek. Hence,
the Hadith does not go below the level of Hasan (good), but actually it is
Saheeh (authentic), and Allah knows best.
3-Imam Ahmad narrated in his Musnad amongst others, through
Hasan bin Musa, he said we were told by Ibn Lahi’ah, he said we were told by
Huyayy bin Abdullah Al Ma’afiri, through AbiAbdir-Rahman Al Hbli, through
Abdullah bin Amru, that Rasoolul’Allah, sallallahu alayhi waaalihi wa sallam,
said:( Allah Azzawajall shows (His Mercies) to His creation on the night of the
middle of Sha’baan.He forgives (all) His creation except for two; a Hateful
person, and a murderer”Al Hafeth ibn Hajar Al Haytami said in Muja’ma’
Az-Zawaed 8\65: “ Ahmad narrated it, and in the chain is Ibn Lahi’ah who is
weak in Hadith, but the rest of the narrators have been deemed trustworthy”. Ibn
Lahi’ah is a trustworthy Imam, who simply got mixed up after his books
were burned. Talk is known about him, and Muhaddith Ahmad Shaker has an opinion
of accepting all of his narrations with no exception, which must further
researched and looked into. But the narration of Ibn Lahi’ah has been followed
(Muta’aba’ah) by Rashdin bin Sa’ed to Huyayy with the above isnaad, as in the
book of Hadith of Ibn Haywayaih. Hence, the degree of the Hadith does not go
beyond being Hasan (good) at least, and Allah knows best. In this Hadith,
again, there is a call to seek Allah’s forgiveness in this specific night to be
exposed to showers of Mercy of Allah on His creation that night. But also, how
the hadith sometimes couples the Hateful (jealous/fighting) person with a
Murderer and a Mushrek,etc..May Allah purify our hearts from such evil and
ill-feelings. One who may have such ill-feelings should immediately repent,
restore the rights to people whose rights he violated, and beg Allah’s
forgiveness in the Nisf-Sha’baan night.
4-Imam Ahmad, Tirmithi, Ibn Majah, Ibn Abi Shaybah, and
others, narrated from different ways to the Lady Aisha, Ummul Mu’minin,
radiya’Allahu anha, that the Prophet, sallallahu alayhi waaalihi wa sallam,
said:( Allah {Mercies (or a ambiguous meaning-mutashaabeh- to us, which Allah
knows, suitable to His Majesty and non-similar to the creation in
anyway)} descend the night of the middle of Sha’baan to the earthly
heavens. He (Allah Ta’ala) forgives for more (people) than the hair of the sheeps
of Kalb). In the narration of Al Munthiri in At-targhib, there is an addition
which says;{Allah does not look (prohibits from His Forgiveness) a
Mushrek, a Hateful person, a person who is not kind to his family, a
person with long clothing (An ostentatious person who shows off), a person who
disrespects his/her parents, and an Alcoholic).This Hadith has been narrated with
lots of different chains of transmitters, none of which is problem-free,
from a Hadith point of view. However, those entire narrations along with corroborating
evidences combined together may alleviate the weakness of the Hadith and elevate
to Hasan (good), or even Sahih (authentic), and Allah knows best. One should
try to avoid being in any of those catagories, the Ahadith have so far
mentioned. Repentance and praying on the night of Nisf-Sha’baan to be exposed
to the Showers of Allah’sMercies, are important.
5.Al Hareth bin Abi Usama narrated in his Musnad, with an
authentic Isnaad saying: we were told by Abdullah bin Awn, he said we were
told by Abu Ubaydah, he said were told by Abdullah, he said we were told by
Khaled bin Ma’dan, through Kathir bin Murrah, he said: The Prophet
of Allah, sallallahu alayhi wa sallam, said:{Your Lord shows (His Mercies)
the night of the middle of Sha’baan onto His creation. He forgives them all,
except a Mushrek or a Hateful person}.This Hadith is Mursal. But the Isnaad to
Kathir is Sahih (Authentic). Kathir is a great Tabi’I(follower of Sahabi). He
infact met more than 70 Sahaba of Badr, heard from Muath bin Jabal,and Al
Marwazi counted him among the Sahaba, which is incorrect. He is, however, a big
Tabi’i.From this narration, you see at least the understanding the of pious
Tabi’in and their students.
6-Al Bayhaqi narrated in Shu’ab Al Iman, with an authentic
Isnaad through Zuhayr bin Muawiyah,he said we were told by Al Hasan bin Al
Hurr, who said I was told by Mak’hool:{Allah shows (His Mercies) to the people
of earth on the night of the middle of Sha’baan. He forgives them (all) except
for two; a disbeliever and a hateful person}.This Hadith is Mursal. Yet its
isnaad is authentic to Mak’hool, who is among the biggest Tabi’in.
7-Al-Lalakaa’iy narrated in his “Usul” with an authentic
Isnaad through Muhammad bin kulayb, he said we were told by Mu’tamer, he said I
heard Burd narrating from Mak’hool:{ Allah Ta’ala shows (His Mercies) onto His
creation the night of the middle of Sha’baan. He forgives the ones who are
asking for forgiveness, grants repentance for those asking for it, and leaves
the hateful people in their hate. So He forgives (all) except a Mushrek and
Hateful person}.This narration is Mursal, yet the isnaad to Mak’hool is
authentic.
Further evidence on worshipping on Nisf-Sha’baan night,
including staying up the whole night (ihya) worshipping and praying:
Based on the ahadith I mentioned above regarding the
specific honor of the night of Nisf-Sha’baan and its great importance, one
deduces the emphasis of maximizing the benefit of this night by devoting as much
time in it as possible to pray for forgiveness and tranquility. No specific
evidence is needed to stay up any night of the year, because the
prophet, sallallahu alayhiwa aalihi wa sallam, was specifically commanded to
stay up all the nights of the year. Nisf-Sha’baan is one of those nights too. Allah
Ta’ala said in Surat Al Muzzamil:
Which means: “Stay up the night (in worship) except a
little. A half thereof, or abate a little thereof. Or add (a little) thereto -
and chant the Qur'an in measure”.
a-The Ayah calls for staying up the nights throughout the
year, and the night of Nisf-Sha’baan is one of the nights of the year. In
fact, Nisf-Sha’baan is one of the specified nights and extremely honorable
nights as sanctioned by the authentic Hadith of theProphet, sallallahu
alayhi wa aalihi wa sallam. Hence staying up in worship during this night
is more called for; filling it with prayers , Du’a, and asking
forgiveness, so one can be exposed to the forgiveness from Allah. The
Hadithi texts mention: forgiveness for those who are asking for it, etc.
b-There is no specific textual evidence from the Qur’an
or Sunnah prohibiting staying-up the night of Nisf-Sha’baan specifically.
Those who go to such extremes, base their conclusion on their own
understanding, not on a specific text prohibiting worship on Nisf-Sha’baan
night. Such nderstanding is manifested by the practice of some of the great Tabi’ieen
and the majority of the scholars of Ahlus Sunnah. Below are a few examples:
1-Imam Al Hafeth Ibn rajab said in Al Lataaef, page 196; narrating
the act of some of the Tabi’een like Mak’hool and those with him, along with
great Imams such as Is’haaq bin Rahoyah:
( It is encouraged that one stays up the night of the
middle of Sha’baan at the Masjid. From the Imams of Ijtihad; Is’haaq bin
Rahoyah, agreed with them (Mak’hool and the Tabi’ieen with him) and stated that
staying up the night –on that night- in a congregation is not Bid’a).The
attributed saying to Imam Ibn Rahoyah and others in the permissibility
of gathering people in the Masajed to commemorate the night of
Nisf-Sha’baan falls under general principals, such as:
a-No specific text (Qur’an or authentic Hadith)
specifically prohibiting gathering a congregation in the Masjid to do worship,
Du’a, on Nisf-Sha’baan night, or any other night.
b-The prophet, sallallahu alayhi wa aalihi wa sallam,
said in what Imam Muslim narrated in his Saheeh:
Which means: (not a group of people, who gather in one of
the houses of Allah, reciting the book of Allah, studying it amongst
themselves, except that tranquility will descend onto them, mercy will
overwhelm them, angles will surround them, and Allah will mention
them).This hadith and other similar authentic Ahadith and Qur’anic Ayahs such
as in Sura Al Baqara: Which means: “ Mention me, I will mention you”, did not
exclude the night of Nisf-Sha’baan outof such honor.Similarly, what imam Muslim
narrated in his Saheeh on the authority of Abu Hurayra that the Prophet,
sallallahu alayhi wa aalihi wa sallam, said:
(Which means: (Allah
Ta’ala has angels circulating everywhere looking for sessions
of remembrance of Allah –on earth-. Once they find one, they will sit in
it and surround it with their wings until they fill the distance between earth
and heavens. When they finish and return back to heavens, Allah asks him, though
He is more knowledgeable than them: where did you come from? They reply: we
came from –a session- with some of your worshippers on earth, they are
doing Tasbeeh of you (Subhana’Allah means: glorifyingAllah ta’ala that nothing
is like Him, not attributing Him Ta’ala with the attributes of the creation
such as being in a place, or contained/limited by space or direction, or any
other attribute of the creation, but rather attributing Him Ta’ala with
the glorious attributes of His, the Lord of the worlds), Takbir of you,
Tawheed of you, Glorifying you, and asking you. He (Allah Ta’ala tells the
angels): what are they asking Me?. They reply: Your Paradise. He tells
them: have they seen it. They reply: no O’Lord. He tells them: what
if they had seen it? They say: -O’Lord and they seek your refuge. He tells
them: from what?. They reply: from your hellfire O’Lord. He tells them:
did they see it? They reply: No. He tells them: what if they had seen it?
They say: they are asking your forgiveness – O’Lord. He tells them: I have
forgiven them. I shall grant them what they asked me, and grant them refuge
from what they are seeking refuge from. They –the angles- say:O’Lord; there is
a person amongst them, who is a continuous sinner. He was –not regularly among
them- just passing by, saw them and just sat with them. He- AllahTa’ala-
tells them: and him I forgave too. Because of them, anyone who sits with them, shall
not be miserable/looser).All such texts are general and open, and the night of
Nisf-Sha’baan was not mentioned as not covered by such texts. Hence,
principally speaking, it is, and Allah knows best.
2-Imam Al-Hafeth Ibn Rajab Al-Hanbali said in his book
“Lataaef Al Ma’aref, page 195:(The Tabi’ieen –followers of the Sahaba- from the
people of Shaam like Khald Ben Ma'daan,Mak’hool, Lokman bin Amer and
others, used to glorify the night of the middle of Sha’baan, and strive in it
with worship. From them (the Tabi’ieen) people took the glorification and
virtues of the middle of Sha’baan).From the above evidences, the texts
clearly point to the specific honor of the night of the middle of Sha’baan,
indicating that it is a special night, therefore one should be relentless in
seeking Allah Ta’ala’s forgiveness and generosity during this night specifically.
3- (Imam Shafi’iy (radiya’Allahu Anhu) said in his
book: Al Umm, vol 2, page 485:(We received that it was said that prayer\Dua is
answered on five nights: the night of Friday, Eid nights, the first of Rajab
and the night of the middle of Sha’baan. Al-Rabi’ said; Shaf’iiy told
us:We were told by Ibrahim ibn Muhammad: I saw the chieftain of the most pious
of the people of Madina come to the Masjid of the Prophet peace be upon
him the night of Eid. They mention Allah and pray until some time of the night
passes. We received that Ibn Umar used to stay-up the night of Jam’. The night
of Jam’ is the night of Eid, for in its morning you offer sacrifice. Shafi’iy
said: “I like to do that in all the above mentioned nights, without it being an
obligation”.
Summary:The vast majority of the Scholars from the
four Sunni Math’hab expressed their encouragement to stay up the
night in worship on the Nights of the Eid and the night of Nisf-Sha’baan, etc.They,
however, disagreed on two issues:
a-Whether individual or Group gathering are encouraged to
stay up those nights.
b-Whether the gathered group of people should do it in a
Masjid or at another place. Most of the Scholars who mentioned this topic, did
not object to group gathering, but in fact encouraged it. Some scholars,
however, preferred that staying up the night in those specific honorable nights
is an individual task. Then among those who encouraged group gathering of people
to stay up those honorable nights split into two groups. Most of which
preferred that such gatherings do not occur at the Masjid and considered having
the stay-up all night gathering at the Masjid as a Bid’a (bad innovation),
while other scholars in that group encouraged gathering people at the
Masjid to stay-up the night.- Imam Ibn Nujaym Al Hanafi said in Al Bahr
Ar-Raa’eq 2\56:(Among the encouraged things is to stay up the last 10 nights of
Ramadan, the night of the TwoEids, the 10 nights of Thil Hijjah, and the night
of Nisf-Sha’baan, as was transmitted in the Ahadith and mentioned in details in
the Targhib and Tarhib. What is meant by staying up the night is apparently the
whole night, and it could be most of it. It is, however, discouraged togather
(in groups) to stay up a night of the above mentioned nights at the Masjid. As
it was saidin Al Hawi Al Qudsi; no optional prayer other than Taraweeh should
be prayed in congregation,and what was narrated about prayers in honourable
nights such as the Night of Qadr, Nisf-Sha’baan, night of two Eids, Arafah,
Jumu’a, and others , should be prayed individually"(Ibn Abidin mentioned
in the Hashiya 2\25:(Chapter: Staying up the nights of the two Eids, the
Middle, the 10 of Hijjah, and Ramadan.(Saying staying up the night of the
two Eids) preferably the two nights ; the night of Eid Al-Fitr and
the night of Eid Al-Adha. (Saying the Middle) means staying up the night of the
middle of the Sha’baan. (saying the first) means the first ten nights etc.
Sharnablawi has explained the virtues of all those nights in details in
Al-Imdad, so refer back to it. (Saying it shall be a worship that spans over
all the night or most of it).
(Allama Sharbini Al-Shafi’iy in Mughni Al Muh’taaj 1\591
said after talking about staying up the night of the two Eids:( Staying up the
night is done by staying up the whole night such as in Mina, and some
said partial of the night, even an hour of it. On the authority of Ibn Abbas
radiya’Allahu anhuma : praying Isha in congregation and intending to pray
Fajr in congregation as well. Praying/Du’a in them (the night of the
two Eids), and in the night of Jumu’a, the first of Rajab, and Nisf Sha’baan is
answered, so it is encouraged as mentioned in the Rawdah (of Imam Nawawi).(Al
Allama Ar-Ramli said in Nihayatul Muh’taj 2\397 after talking about staying up
the night of the two Eids:(Supplication in them, and on the night of
Jumu’a, and the two nights; of the first of Rajab and Nisf-Sha’baan is
answered, so that is encouraged
Allama Al Buhuti Al Hanbali in Kashaf Al Qin’a 1\444:{
(about the night of Nisf-Sha’baan, it has virtues, and) among ( the Salaf
-pious predecessors-used to offer prayers in it, but gathering in group to
staying up the night at the Masjid is Bid’a) (On the encouragement of staying
up in it) meaning the night of Nisf-Sha’baan (is similar to what is in) staying
up (the night of the Eid. This is what is meant by the statement of)
Abdur-Rahman bin Ahmad (ibn Rajab) Al Baghdadi then Al Dimashqi (in) his
book that is named ( Al Lataaef) fil Wathaaef. It is strengthened by the
hadith: “whosoever stays up the night of the two Eids and the night of
Nisf-Sha’baan, Allah will revive their heart when the hearts die”. It was
narrated byAl Munthiri in his Tarikh with his Isnaad through Ibn Kardous
through his father. Others said also the night of Ashura, and the night of the
first of Rajab, and the night of Nisf- Sha’baan (Al Hafeth Ibn Rajab Al Hanbali
said in lataaef Al Ma’aref page 263:( Sa’id bin Mansur narrated; we were told
by Abu Ma’shar, through Abi Hazem and Muhammad bin Qays, to Ata’ bin
Yasaar said: “ No night after Laylatul Qadr is better than the night
of Nisf-Sha’baan).
Al Hafeth Ibn Hajar Al Asqalani said in his book Al Talkhis
2\160:( Al Khallal narrated – in his book about the virtues of Rajab- through
Khaled bin Ma’dansaying: Five nights in the year, whosoever consistently seeks
them hoping in reaping their reward, believing in that, Allah will enter
him into Paradise; the first night of Rajab; staying up its night and fasting
its day, the night of Eid Al Fitr, the night of Eid Al Adha, the night
of Ashura, and the night of Nisf-Sha’baan). (
Al Hafeth Ibn Hajar said in the same book and page number:(
Al Khatib narrated in Ghunyatul-Multames with an isnaad to Umar bin Abdul Aziz
that he wrote to Adai bin Arta’a saying: “ You should be concerned with four
nights in the year, for Allah showers His Mercies in them; the first night
of Rajab, the night of Nisf-Sha’baan, the nightof Eid Al Fitr, and the night of
Eid of sacrifice).
Fasting on the day of Nisf-Sha’baan:
1-In general: fasting in other than Ramadan is recommended
and is a confirmed Sunnah. In fact, Allah Ta’ala tells us in the
Qur’an, suratBaqara:“ If you fast, it is better for you, if you
knew”.
In the authentic Hadith in Bukhari and Muslim:
“Allah said: All the deeds of the offspring of Adam are
for him/her. Except Fasting, it is for me and I reward for it”.
Summary:1- Non-Ramadan Fasting is highly encouraged all
the time except the forbidden days such as the days of Tashriq and the day of
the Eids. The middle of Sha’baan day is one of the year days where optional
fasting is permissible.
2-There is no specific text (Qur’an or Hadith) prohibiting
fasting on the 15th of Sha’baan.
3-In fact, fasting the 3 days in the middle of Sha’baan; the
13th, 14th, and15th of Sha’baan are highly encouraged because of the Authentic
Ahadith that the Prophet, sallallahualayhi wa aalihi wa sallam, encouraging
fasting these 3 days of every month.
4-Since the month of Sha’baan has many emphasized honors and
specificities as indicated by authentic Ahadith. Fasting the three days of
the middle of Sha’baan including the 15th (including Nisf-Sha’baan) is
even more beneficial.
5-Among such specificities:
A-The prophet, sallallahu alayhi wa aalihi wa sallam, used
to fast in Sha’baan more than any other month throughout the year after
Ramadan:Imam Nasa’iy and others narrated with a Hasan Isnaad on the authority
of Usamah bin Zayd,radiya’Allahu anhuma, that he asked the Messenger of Allah
saying:O Prophet of Allah, I have not seen you fast in any other month like you
fast in Sha’baan. He,sallallahu alayhi wa salam replied: (That –sha’baan- is a
month that people forget, being between Rajab and Ramadan, and it is a month
where the deeds are taken to Allah Ta’ala, so I like for my deeds to be taken
while fasting).
Bukhari and Muslim narrated on the authority of the Lady
Aisha radiya’Allahu anha saying about the Prophet, sallallahu alayhi wa aalihi
wa sallam:( I have never seen him fast any month more than he fasts in
Sha’baan, he used to fast all of it, he used to fast all of Sha’baan except a
few (days) ).Hence, fasting in Sha’baan is highly emphasized, and the middle of
Sha’baan is part of the month of Sha’baan. But the 15th
of Sha’baan, i.e. Nisf-Sha’baan is even more
emphasized to be fasted along with day 13th and day 14th of it, because of
the following authentic narrations:
a-The Sunniyyah (authentic Sunnah basis) of fasting the day
of Nisf-Sha’baan is authentically narrated and generally covered in the
authentic Hadith that is narrated by Al Bukhari and Muslim through Abu Hurayra:
“my companion told me
to do three things: fast three days of every month, 2 rak’ah of duha, and Witr
before I sleep”.
b-In an Authentic Hadith as per Ibn Hajar Al Asqalani
in his Fat’h Al Barai, Allama Ayni inhis Umdatul Qari, and Ibn Al Mullaqn in
his Shar’h of Bukhari, and the hadith’s isnaad cannot be under Hasan under any
present circumstance:On the authority of Jarir bin Abdillah, the Prophet
sallallahu alayhi waaalihi wa sallam, said:“ Fasting three days of every month
is like fasting the whole time, the days of light (ayyamul beedh= the lunar
nights in which the nights are lit because of the full moon lighting them) the
morning of day 13, day14th, and day 15th(of the lunar month)”.
c-Imam Tirmithi narrated and graded at Hasan. The Hadith is
Saheeh/Authentic however.
The Prophet of Allah, sallallahu Alayhi wa aalihi wa sallam,
said: “ O Aba Tharr, if you fast in the month three days, then fast the 13th,14thand
the 15th.
In Imam Munthiri’s Tarqheeb and Tarheeb, on the authority
of Abu Tharr. The Hadith is Authentic/Saheeh, in which the Prophet,sallallahu
alayhi wa aalihi wa sallam, said: (If you fast in a month three days,
then fast the 13th, the14th, and the 15th. Allah Ta’ala confirmed that in his
book (in an ayah which means) “whoever does a good deed, its multiplied by
ten”, and the day is multiplied by ten (i.e. fasting 3 days per month means
fasting all year, as 3 days per month=30 days reward).
Furthermore:1-Imam Al Hafeth Ibn Rajab said in his Book
Al-Lataaef page 194: (Fasting the middle day of Sha’baan is not
prohibited, for it is among the (white=lit) nights (Ayyam
beedh), which are encouraged to be fasted every month. And the instruction
to fast the middle day of Sha’baan came in the Sunnan of Ibn Majah with a
weak Isnaad on the authority of Ali radiya’Allahu anhu to the Prophet,
sallallahu alayhi wa sallam, said: “ If the night of the middle of Sha’baan
comes, stay up its night, and fast its day”).
2-The specific Hadith that emphasizes fasting the middle of
Sha’baan specifically, according to the understanding of many scholars. Imam
Muslim narrated in his Saheeh: “ Rasulul’Allah asked Imran bin Hus’sayn or
other person:Did you fast from the Surar of Sha’baan? He said: no. The Prophet
said:once you finish your fast, fast two days”. Many Scholars mentioned
that the meaning of the word Surar is middle. Hence the hadith of Saheeh
Muslim here specifically emphasizes the fasting of the middle of Sha’baan.
Below are some statements of the scholars in that regard:
a-Imam Nawawi said in his Shar’h on Sahih Muslim, chapter of
Fasting 8\41 explaining the above Hadith: (as if he –imam Muslim- is saying: it
is liked/encouraged (mustahabb) that the three days of Surra of the month,
which are the middle of the month. Encouragement to fast –the middle of the
month- is agreed on its merits, which is encouragement of fasting the three
lit(beedh) days, which are the 13th, the 14th, and the 15th).
b-Imam Ibn Hajar said in his Fat’h-ul Bari, chapter of
Fasting 4\752: (Abu Ubayd and the Jum’hur said: Surar means the end of the
month. It was called surar because it means that the moon hides on the nights
of the end of the month, and those nights are the 28th, the 29th, and the 30th
. Abu Dawud narrated from Al-Awzaa’iy and Said bin
Abdul Aziz that the Surar of the month is its beginning. Al-Khattabi narrated
from AlAwzaa’iy a similar opinion to the Jum’hur, however. It was said,
however, that the Surar of the month is its middle. This is what Abu Dawud said
and some scholars gave this view more priority than the others. It was
directed that the Surar is plural of Surrah (navel or bellybutton), and the
Surrah of something is its middle. That is strengthened by the encouragement to
fast the lit (beedh=white) days which are in the middle of the month, and that
there is no encouragement to fast the end of the month (of Sha’baan), but what
was transmitted is a specific prohibition of fasting the end of Sha’baan
for those who fast it for Ramadan. Al Nawawi prioritized this understanding
because Muslim separated the narration containing the Surra of this month from other
narrations, and followed it up by other narrations which encourage fasting the
lit(beedh=white) days, which are in the middle of the month as stated).
c-Imam Suyuti said in his Dibaaj on Sahih Muslim, chapter of
Fasting vol 3\249 (From the Surar of Sha’baan, which is pronounced either
Sarar, Sirar, or Surar. A plural of Surrah, and what is meant is the end
of the month, as the Jum’hur said, because the moon is non-apparent then. And
it was said that –the Surar- is the midde of the month, because the lit (beedh
=white) days have narrations indicating the encouragement to fast them, and no such
narration is found about the end of the month. Hence the hadith cannot be
understood as the end of the month, for also this would contain a contradiction
due to the Hadith stating: “Do not fast one or two days before Ramadan” ).
d-Because there are authentic Ahadtih such as the one in
Sahih Al Bukhari explicitly prohibiting fasting the end of the month of
Sha’baan, the above narration of Sahih Muslim lands perfectly as specific
emphasis on fasting the middle of Sha’baan, as its Surar, as indicated by the
Prophet, sallallahu alayhi wa aalihi wa sallam.The hadith of Bukhari says: On
the authority of Abu Hurayra radiya’Allahu anhu, Rasulul’Allah sallallahu
alayhi wa sallamsaid: ( Do not fast one or two days before Ramadan,
except if a person was doing his (regular or mandated make-up) fast, then
it should be continued).
Final Conclusion:
Based on the Qur’anic and Hadithi evidences, supplemented by
the statements of the scholars,one is:
1-Encouraged to fast the Surar or Middle of Sha’baan.
2-Encouraged to stay-up the whole or most of the night of
Sha’baan asking for forgiveness and making supplication to maximize the benefit
out of this specific honorable night and be exposed to all the Mercies of
Allah that may come anytime during that night. One should repent to Allah
Ta’ala and make lots of Du’a. Among the beautiful Du’as one can make - not
limited to or specified hereon- is the Du’a of Umar radiya’Allahu anhu,
asnarrated by Ibn Al Munther and Imam Al Tabari in his Tafsir with an authentic
isnaad fulfilling the conditions of Imam Muslim, that Umar bin Al Khattab
radiya’Allah Ta’alaanhu used to say: “O Allah, if you have written on me misery
or sins, please erase it, for you erase whatever you want and affirm whatever
you want, and to you belong Ummul Kitaab (the mother of the books), please make
it happiness and forgiveness instead”.
The most needy to the Mercy of his Lord,
Muhammad bin Yahya bin Muhammad Al-Husayni An-Ninowy,
May Allah forgive him, his family and the believers
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